KUFAN HADITH TRANSMITTERS AND GEOPOLITICS IN EARLY PERIOD OF ISLAM

This article discusses the hadith transmitters involvement in Kufa politic dynamic in the early time of Islam Period, which was experiencing a long range of social turmoils. These turmoils occurred from 40 H/661 AD until the end of the Umayyad dynasty in 125 H/743 AD. This article adopts a historical approach to conceive of the dynamic of politics among the hadith transmitters. This research revealed that the hadith transmitters built the city of Kufa. The behavior related to discrimination toward the opponents and the disappointments on the Umayah Dynasty triggered many rebellions such as alH{usayn ibn ‘Alî ibn Abî T {âlib, Ibn al-Zubayr, Mukhtâr al-Thaqafî, altawwâbûn, and Zayd ibn ‘Alî. These turmoils involved Sa‘d ibn Abî Waqqâs} and al-Mughîrah ibn Shu‘bah. We argue that the hadith transmitter influenced the hadiths they narrated. Based on the investigation of the two hadith contents that they narrated indicated that they took the side of the Mu‘âwiyah Dynasty and ‘Alî’s followers as the opponents. Artikel ini mendiskusikan keterlibatan sejumlah periwayat hadis dalam dinamika perpolitikan di Kufah pada masa awal Islam yang menimbulkan gejolak sosial masyarakat berkepanjangan. Gejolak ini terjadi mulai dari tahun 40 H/661 M hingga penghujung Dinasti Umayyah tahun 125 H/743 M. Tulisan ini mengadopsi pendekatan historis untuk memahami


Introduction
The issue of the hadith transmitter complicity in the early Islam period becomes an interesting topic to discuss. It related to the theory that no text came free of historical context (Roibin 2018, 132;Ridho 2019). Indeed, this aspect should be related to their credibility in the attempt of narrating the hadith besides the authenticity. Meanwhile, the Sunnî school held that all Prophet's companions were credible ('adûl), they were individually reliable (Ibn 'Alî 1993). There is a need to specify the topic into a more micro case, such as what could be found in Kufa, an ideal city of Islam and became the center of economy and science development under the Umayyah Dynasty.
To this research concern, Schacht and Dickinson viewed Kufa on how the local transmitters became the main object of hadith critics, which were mainly identified as Hijazian school (Dickinson 2001;Schacht 1950). In a different view, Hind and al-Zubaydî had formulated the Kufa social stratification that consisted of Arabian aristocratics (ashrâf al-qabâ'il), slaves, former slaves (mawâlî), khawârij, and followers of 'Alî (al-Zubaydî, 1970;Hind, 1971). Jabali responded it by focusing his work to map the lay of the companions who migrated to Kufa because of Islam, hijrah, and jihâd (Jabali, 2010). In a more specific context, Nadia explains female transmitters complicity, such as 'Âishah and Asmâ' bint Abû Bakr in politic and contributes to the contents of the hadith she narrated (Nadia 2017). Barzegar, Hansu, Holtzman, Abu-Alabbass et al. explore socio-political dynamics related to the transmission of hadith in early Islam (Abu-Alabbas 2017; Barzegar 2015;Baugh 2017;Hansu 2016;Holtmann 2014;Holtzman 2018;Liew 2019). Ulum, in his doctoral research, proves from the other side that political alliances affect the acceptance or rejection of a hadith. He emphatically stated that the traditions that support the ruler tend to be accepted and vice versa (Ulum 2019).
Considering those researches above, there is an urgency to conduct a further track on the Kufa geopolitics and the hadith transmitters. The purpose of this research is to examine the theory that the Kufa is "the city of insurgents" there were many transmitters involved. The author reconstructs it diachronic in the form of the historicity companion's migration to Kufa and the political dynamics during the Umayyads period in Damascus. Furthermore, this article traced two hadith transmitters of Kufa; Sa'd ibn Abî Waqqâs} and al-Mughîrah ibn Sa'd. This investigation was intended to prove that their alignment with the Umayyad rulers influenced the content of the hadiths they narrated.
This research is categorized as a qualitative research taking the data sources from library. The primary data was acquired from classic Islam history literature such as Data of Kufa's sociohistories was inventoried and categorized according to this theme's needs based on specific periods, then analyzed on historical explanation (Kaelan 2005;Kuntowijoyo 2008).

The Kufa Historicity and Transmitters Migration
According to Jabali, there were 335 Prophet Muhammad's companions migrated and stayed in Kufa (Jabali 2010, 331-91). In terms of hadith the companions' role is as the first listener who transmitted the messages, saw, and directly watched the prophet. They (the companions) were responsible for teaching the prophetic custom, in the new place that had been covered by Muslim troops. Kufa is located along the Eufrat river, 10 kilometers far from Najaf city. In different lini, it is laid 162 kilometers far from Bagdad and 6 kilometers from Hîrah. Kufa is also noted 16 2/3 Kufan Hadith Transmitters and Geopolitics... mile squires wide or equals to 43.17 kilometres (al-H{ amawî n.d., vol. 4, 490;al-Zubaydî 1970, 36).
Before Islam, Kufa was familiar in common. It was only a small place in Babilonia, Iraq. It became more well-known after Islam came, under 'Umar ibn al-Khat} t} âb. A classic historian, al-H{ amawî stated that the name "Kufa" was used after Islam control this city. He added that the "Kufa" taken from a hill name, Kûfâna recognized in Arabian poetry, ra'aytu kûfânan wa kûfâna. However, another idea also confirmed this was a place where many people got together from many places, so that people call it part (qit} 'ah) of a country (al-H{ amawî n.d., vol. 4, 490-91).
Kufa was mainly controlled by Islam troops in 17/639 led by Sa'd ibn Abî Waqqâs} (d. 55/674) (Haider 2011, 3). He was one of the prophet companions beside transmitters of the hadith as recorded in S} ah} îh} al-Bukhârî and S} ah} îh} Muslim. This big historical event happened after Muslim troops conquer the capital city of Sassanid in al-Madâ'in and Basra. Al-Zubaydî explains that this was inhabitant with no one lived there (al-Zubaydî 1970, 21). Ibn Khaldûn (d. 808/1406) tell that it was hard for the soldiers to deal with the geographical condition of Iraq, especially at the beginning time of the expansion and this makes Sa'd told what his soldiers complaint to 'Umar by saying "wa al-'Arab lâ yuwâfiquhâ min al-bilâd illâ mâ yuwâfiqu ibluhâ" (The Arabian cannot adapt to an area where their camels cannot adapt). Then, they tried to find a more supporting place, fertile, with water supply and unextreme. They search the place along Iraq to find a strategic place to save their war tools and guns. After finding the place, they started to build houses and warehouses (al-Amîn 2002, vol. 20, 44;Ibn Khaldûn 1992, vol. 2, 524-25).
Another information explains that Sa'ad occupied al-Madâ'in as the rest area for him and the troops. The messengers report the current condition to 'Umar in Medina. The significant change of their body shape wondered 'Umar. The messengers replied "wa khûmat al-balad qad gayyaratnâ" (land condition has made us changed). 'Umar asked them to find a more feasible place and suitable for the Arabian troops until they finally found Kufa. Kufa was the second city to be built in Iraq after Basra (al-Amîn 2002;Ibn Khaldûn 1992).
Based on the land condition, Kufa was a strategic place against all trade corners (multaqâ al-t} uruq), making this place the center economy activities and easier for the troops to surrounding areas. It was a gate to Persia, helping the troops prepare themselves if they wanted to go for the next expansion. By considering this condition, they make Kufa as the barrack of Muslim troops (qayrawân) (Jafri 2007). Considering the fertility and the friendly climate, the caliph proposed the city to be the center of the new conquered centre city of migration with the Muslim citizen. 'Umar called it as dâr al-hijrah (al-Balâdhurî n.d.). Obviously, most of the companions were the hadith transmitters moving to this city.

The Politic Turmoil in Kufa: al-H{ usayn ibn 'Alî
The historical background of choosing al-H{ usayn ibn 'Alî as the caliph was not the same as the previous caliphs. They were appointed as the support of both muhâjirîn and ans} âr companions. According to Hitti, it was the first form of Islam republic in history because the leader was appointed by involving all Arabian clans (Hitti 2013, 229). On the other way, Mu'âwiyah appointed as the Damascus caliph after S{ iffîn war agreement. Mu'âwiyah appointed his son Yazîd as the crown prince who would replace his position. He perpetuated his power by running the legacy system. This led some circles to become unsatisfied, especially the ex 'Alî's followers.
Al-H{ asan, Muhammad's grandson, is one of the hadith transmitters from 'Alî's descendant. After the death of 'Alî, he was appointed to a caliph to replace his father position for five and a half month. Al-H{ asan gave the authority to Mu'âwiyah in 41/661 because of being apprehensive with the current Islam condition who experienced discord (Hitti 2013, 236;Ibn al-Athîr 2006, 3). He appointed Mu'âwiyah as like people in Suriah appointed Mu'âwiyah. Historically, this moment was recorded as the year of unity recovery-'âm al-ijtimâ' (Sou'yb 1977, 15). Those who followed al-H{ asan refuse to choose Mu'âwiyah even later they agreed. Al-H{ usayn, his brother, was one of those who disagreed. He proposed a protest since he thought that al-H{ asan forgot their father murder incident. Al-H{ asan convinced his brother and thought that he understood more about Mu'âwiyah (Ibn al-Athîr 2006, 5-6).
Al-H{ asan passed away in 49/669 after being poisoned by one of his wife, Ja'dah bint al-Ash'ath ibn Qays al-Kindî on the Mu'âwiyah demand (al-Mas'ûdî, 2005, vol. 2, 6). The assassination attempt was done in several time, because Mu'âwiyah had been worrying if the throne turned back to the shûra council. As quoted by Hashem from Ibn H{ ajar that one of the agreements between al-H{ asan and Mu'âwiyah stated that Mu'âwiyah were not allowed appointed his son as the caliph, but the election must be authorized by shûra council which examined the conventional way in Khalifah râshidûn era (Hashem 1989, 52).
The 'Alî followers expected would be appointed and replaced his brother as the caliph as Mu'âwiyah had promised. On the other side, Mu'âwiyah thought that it is important to a figure of the next caliph. This change would trigger a struggle for power if he did not intervene the election. This remained him to the turmoil after 'Alî killed. To respond this case, he proposed his son, Yazîd, to be the caliph. His son's appointment as the crown prince was run as the new tradition in the Islam leadership and never been practiced in the prophet and râshidûn caliph period. A letter written by Mu'âwiyah in 55, noticed that Mu'âwiyah want to do polling about the next caliph candidate through Marwân ibn al-H{ akam (Ibn al-Athîr, 2006, vol. 3, 99-100; Nashiruddin and Suwirta 2020).
The Sham people, as the basis of Mu'âwiyah, approved the appointment. However, the main leaders such as Ibn Abî Bakr tried to reproach the Mu'âwiyah decision in proposing his son in his response to Marwân ibn al-H{ akam suggestion and accusing Mu'âwiyah of being liars who continued the Heracles tradition, Heraclius used to be replaced by the next Hareclius. The same rejection was also addressed by 'Âishah, al-H{ usayn ibn 'Alî, Ibn al-Zubayr, 'Abd Allâh ibn 'Umar, and 'Abd al-Rah} mân ibn Abî Bakr who did not agree to this appointment (Ibn al-Athîr 2006, vol. 3, 100; Samarjani and Nia 2015).

Novizal Wendry, et al.
Before his death, Mu'âwiyah remind Yazîd for being careful of the three leaders; al-H{ usayn, Ibn al-Zubayr and Ibn 'Umar (Ibn al-Athîr 2006, vol. 3, 120, 127;Hagler 2013;Buana 2020). This worry was reasonable because he had been knowing much about them, and they hardly refuse for Yazîd appointment to be the crown prince. Yazîd was named the successor of the Mu'âwiyah caliph in Rajab in 60 AH. As predicted by Mu'âwiyah, the people of Hijaz rejected Yazîd. The force behind this rejection were three main figures, as mentioned by Mu'âwiyah. The rejection also came from the Iraq people. They pledged allegiance to al-H{ usayn or Ibn al-Zubayr more than Yazîd in Damascus (al- T{ abarî 2003, vol. 3, 1012Ikhsan 2013;Kasdi 2015).
After listening to the rejection, Yazîd sent the troops under al-Walîd ibn 'Utbah to make the Hijaz leaders willing to pledge allegiance. Ibn 'Umar submitted to the messenger of Yazîd and was willing to pledge allegiance if others also pledged allegiance (al- T{ abarî 2003, vol. 3, 1010Ibn al-Athîr 2006, vol. 4, 14, 17). Al-H{ usayn and Ibn al-Zubayr considered to reject it and moved to Mecca. This attitude was followed by Mecca citizens who stand behind al-H{ usayn and Ibn al-Zubayr reject to allegiance Yazîd.
'Abd Allâh ibn Mut} î' met al-H{ usayn and express his loyalty. He asked for the futher steps. Al-H{ usayn answered, "I am going to go to Mecca now, after that I want to do istikhârah". Ibn Mut} î' remind al-H{ usayn going Mecca is almost similarly arrived in Kufa. He added the Kufan are guiles, the place where his father 'Alî was killed (Ibn al-Athîr 2006, vol. 3, 132). At the same time Sulaymân ibn S{ urad, one of the Kufan leaders, such as Rifâ'ah ibn Shaddâd to H{ abîb ibn Mut} ahhir to discuss the Kufan desire to pledge of allegiance al-H{ usayn since they feel reluctant to Yazîd. They agreed to invite al-H{ usayn come to Kufa by sending a letter to through 'Abd Allâh ibn Sab' al-H{ amdânî. Two days later, the Kufans sent two messengers with 150 letters to support al-H{ usayn to join them in Kufa.
Al  (news) to me about the condition of your area (Kufa) as conveyed by your delegation, therefore, I sent a messenger to you, for the sake of Allah will give a fair witness and carry out the duties properly, respectfully" (Ibn al- Athîr, 2006, vol. 3, 133).
There were many of Kufan concerned and be full of hope when they know the letter message. The Muslim people had success to gather twelve thousand people of Kufa and declared their support for al-H{ usayn to be the caliph as Mu'âwiyah successor (al- T{ abarî 2003, vol. 3, 1010). Meanwhile, the Umayyah authority for Iraq, Nu'mân ibn Bashîr could not handle the situation. According to al-T{ abarî, Nu'mân partisans prefer obeying to disobedience toward Allah command. Nu'mân then delivered to Yazîd and it caused a fire. Yazîd appointed 'Ubayd Allâh ibn Ziyâd as the lord of Kufa who were in charge as Basra's governor. 'Ubayd Allâh used a strategic way to handle the turmoils of Kufa who pledged al-H{ usayn by killing Muslim ibn 'Uqayl, the emissary of al-H{ usayn (al- T{ abarî 2003, vol. 3, 1011).
In Mecca, al-H{ usayn heard the news about the Kufa pledge of allegiance from a messenger, Muslim ibn 'Uqayl. It drove him to go to Kufa. Some companions tried to stop him; Ibn 'Abbâs, Ibn 'Umar, and Ibn al-Zubayr warned him that it was only guile and told him what happened to 'Alî, his father. Even Ibn al-Zubayr declared his loyalty if al-H{ usayn were willing to be the caliph and persuaded people in Hijaz to have the pledge of allegiance on him (Sou'yb 1977, 55-56;al-T} abarî 2003, vol. 3, 1025. This advice could not cancel his desire going to Kufa. Finally, al-H{ usayn and his group decided to join the Kufan. On the other side, 'Ubayd Allâh ibn Ziyâd seat 2000 armies under al-H{ urr ibn Yazîd al-Tamîmî command. Al-H{ usayn knew his entourage is in danger. After doing a negotiation, he suggested his man who wanted to go back to Mecca to immediately arrive in Mecca (al- T{ abarî 2003, vol. 3, 1031). On the other side, al-H{ usayn believed that his travel to Kufa was for a peaceful mision and not for war. Al-H{ usayn and his group were stopped by 'Ubayd Allâh under al-H{ urr ibn Yazîd al-Tamîmî. He thought that Yazîd wanted to deceive by carrying a small number of troops with more troops behind. Al-H{ usayn hoped can influence al-H{ urr to support him without realizing that Iraq forces were in a difficult condition. They are under the 'Ubayd Allâh ibn Ziyâd clutches, but they still acknowledged al-H{ usayn pledge of allegiance (al- T{ abarî 2003, vol. 3, 1026).
Both al-H{ usayn and al-H{ urr did meet compromise, and al-H{ usayn was required to go back to Medina. 'Ubayd Allâh ibn Ziyâd instructed al-H{ urr pressing al-H{ usayn to move to a dry land called Karbala. In his own prediction, al-H{ usayn brought 4000 additional armies from Mecca. At that time, al-H{ usayn could recognize his position and offered three options; provided an opportunity to safely return to Hijaz, provide an opportunity to meet Yazîd in Damascus, or draw a line of defense in an equal way. Due to the rejection, al-H{ usayn was murdered in Karbala (Kroes 2016;al-T{ abarî 2003, vol. 3, 1027. All of the group members were also killed, except women and children. Al-H{ usayn head was beheaded and taken along with women and children, 'Alî Zayn al-'Âbidîn to Governor Ibn Ziyâd in Damascus.

The Rebellion of 'Abd Allâh ibn al-Zubayr
'Abd Allâh ibn al-Zubayr is the son of al-Zubayr ibn al-'Awwâm, a prophet companion. He is an 'Alî follower who died in S{ iffîn war. He had a close relation with the Hijaz people. His mother is Asmâ' bint Abî Bakr, the 'Âishah brother in law. His grandmother-Zubayr ibn al-'Awwâm's motheris S{ afiya bint 'Abd al-Mut} t} alib, the prophet's aunt. He was one of the Hijaz leaders from the prophet's companions has strong authority in rejecting the Yazîd pledge of allegiance as the caliph (the successor of his father). Ibn al-Zubayr was one of those who prevent al-H{ usayn ibn 'Alî to go to Kufa, which were ended by al-H{ usayn death in Karbala. He was the first baby born at the first year of Hijrah (al-Dhahabî 2001, vol. 3, 363-64;al-Bukhârî n.d., vol. 1, 9).
Ibn al-Zubayr lived for five generations in the period of Umayyah (Mu'âwiyah, Yazîd, Mu'âwiyah II, Marwân ibn al-H{ akam and 'Abd al-Mâlik ibn Marwân). He did not take an oath of allegiance to the last four caliphs. Indeed, after al-H{ usayn was killed, he announced himself as the caliph. The death of al-H{ usayn and his troops had triggered the Hijaz people anger. Ibn al-Zubayr used this opportunity and caused the revocation of the oath of allegiance to the people of Hijaz toward Yazîd (al- T{ abarî 2003, vol. 3, 1060Ilhan 2018). He proclaimed himself the caliph and got the oath of allegiance from the Hijaz people and followed by the Yemeni and the South Arabian.  T{ abarî 2003, vol. 3, 1063). Yazîd, the caliph, heard this news and sent 'Utbah, the moslem commander to handle the situation in Hijaz. The ʻUtbah troops (64 H/685 AD) was intercepted by 'Abd Allâh ibn H{ anz} alah, Amîr Medina version of Ibn al-Zubayr until a battle broke out. 'Abd Allâh ibn H{ anz} alah could be defeated. On the way to Mecca, Muslim ibn 'Utbah passed away and replaced by his vice al-H{ us} ayn ibn al-Namîr. Ibn al-Namîr was successfully press Ibn al-Zubayr and besiedge around the Ka'ba (60 H). Ibn al-Zubayr's armies used the hills between Safa to Marwa as a fort. The defend system created Ibn al-Zubayr was very strong and could withstand Ibn al-Namîr for not entering Mecca for 40 days. Ka'ba was the becoming the target of Ibn al-Namîr armies, causing the walls in the north and southeast along with the roof to fall a part. At the same time, the cloth cover of Ka'ba was burned (Ibn al-Athîr 2006, vol. 3, 1064, 1069, 1070al-T{ abarî, 2003, vol. 3, 2003. The The next step performed by 'Abd al-Mâlik was forbidding people pilgrimage to Mecca. He built the shrine, the Ismâ'îl shrine, qubbat al-Sakhrah, in Jerusalem as a place to worship or pilgrimage to replace the pilgrimage to Mecca. The year after (72 AH), he ordered his commander al-H{ ajjâj ibn Yûsuf who was well known for his iron fist to take the Hijaz. The battle between al-H{ ajjâj and Ibn al-Zubayr lasted for six months and seventeen days. Others said it lasted eight months and seventeen days. Ibn al-Zubayr was pushed back and surrounded in the grand mosque courtyard (al- T{ abarî 2003, vol. 3, 1189-90).
Before his army was defeated, Ibn al-Zubayr met his mother Asmâ' bint Abî Bakr, she was old and blind. He asked for her advice, to surrender or to fight to the last drop of blood. Asmâ' advised him: Medina and Mecca, the khawarij was brave as troop (Wellhausen 1958, 75). Later, Ibn al-Zubayr appointed al-Muhallab ibn Abî S{ afrah as the Governor of Khurasan. He placed Mus} hab ibn al-Zubayr (his brother) as governor of Kufa until 71/691.

The Tawwâbûn Rebellion
Tawwâbûn was the incooperation of those who were highly loyal to 'Alî ibn Abî T{ âlib lived in Kufa and had a solidarity action on the killing of al-H{ usayn in the event of Karbala. They argued that most of Kufan were naive, the tribes leaders, invited al-H{ usayn to Kufa to be appointed as guardians or caliphs, but when al-H{ usayn and his entourage were ambushed and massacred in Karbala, none of them helped. For this reason, they feel guilty and want to repent by making sacrifices to break their mistakes by naming tawwâbûn, people who repent (al- T{ abarî, 2003, vol. 2, 189).
The tawwâbûn movement began by organizing one hundred al-H{ usayn followers. Most of the members are above sixty years old. The movement was led by Sulaymân ibn Surâd al-Khuzza'î, the prophet companion. Ibn Surâd was supported by four tribe leaders, Fuazah, al-Uzd, Bakr and Bajilah. Based on Wellhausen's notes, none of these four leaders were originally a Yemenis. Their effort was to hold a routine recitation on Friday at Ibn Surâd's house and listen to their doctrine in surah al-Baqarah verse 54 (al- T{ abarî 2003, vol. 2, 189).
This ayat was used as the foundation of their struggle by acknowledging the existed tyranny, namely inviting al-H{ usayn and leaving it in Karbala, then repenting at the expense of themselves. This action was firstly carried out clandestinely until the death of Yazîd ibn Mu'âwiyah. When Yazîd passed away, many Umayyad subordinate areas broke free because the successor Mu'âwiyah ibn Yazîd was too young and weak. This opportunity was taken by 'Abd Allâh ibn al-Zubayr by invading Iraq and sending 'Abd Allâh ibn Yazîd al-Ans} ârî as guardian to Kufa.
The tawwâbûn warriors realized this condition, the Kufa residents and the leaders did not fully pledge 'Abd Allâh ibn al-Zubayr. The hearts of Kufa were partly still loyal to 'Alî, descendants, and they realized that 'Abd Allâh ibn al-Zubayr had stolen Alî's inheritance by proclaiming himself as the Caliph of Hijaz. 'Ubayd Allâh ibn 'Abd Allâh al-Murrî was succeeded in raising the Kufan feeling of enthusiasm to avenge the death of al-H{ usayn through his sermon. As a result, the number of tawwâbûns had increased to 16.000. Sympathizers' also came from al-Madâ'in and Basra. However, they had not been on a mission in determining how the sacrifice be made. Some of them this must be accomplished by expelling ashrâf al-qabâ'il from Kufa. Others suggested that hedirectly demand retribution from Umayyah, especially 'Ubayd Allâh ibn Ziyâd who was then the Umayyad Governor in Kufa. Tawwâbûn carried out a rebellion executed by Rabî' al-Thânî 65 H a place near the city of Kufa. Surprisingly, there were only 4000 persons present among 16.000 (al- T{ abarî 2003, vol. 2, 191, 194).
According to Wellhausen, the 4000 were Arabian ethnic from various tribes and most of the were h} âfiz} s (memorizers of the Koran/qurrâ'), no one of them from the mawâlî. They continued their journey to Karbala, lamenting and acknowledging their mistakes at al-H{ usayn's grave. This group continued their trip along the Euphrates, until the Sham armies finally destroyed them. Some of them still managed to escape and put deep regret over the mistakes they had made (al- T{ abarî 2003, vol. 2, 195).

Mukhtâr al-Thaqafî's Rebellion
One of the maneuvers against the Umayyah rule in Damascus was running a movement done by Mukhtâr al-Thaqafî, a figure who claimed to be the founder of the subsect of the Shî'a Râfid} ah. According to Ibn al-Athîr, he was once detained by 'Ubayd Allâh ibn Ziyâd while arresting and killing Muslim ibn 'Uqayl in Kufa. He was accused of conspiring with Muslims ibn 'Uqayl, the messenger of al-H{ usayn to Kufa people. Then 'Abd Allâh ibn 'Umar-his wife was S} afiyah bint Abî 'Ubayd, Mukhtâr's sistersent a letter to Yazîd to free Mukhtâr (Ibn al-Athîr 2006, vol. 4, 169;al-T{ abarî 2003, vol. 3, 1097. Mukhtâr was released and went to Hijaz to join with 'Abd Allâh ibn al-Zubayr rejecting Yazîd allegiance as the caliph. The event Ibn 'Uqayl killing was the beginning of Mukhtâr's hatred toward Yazîd.
Mukhtâr used the event of the al-H{ usayn killing to carry out his political efforts. At the beginning, he formed a coalition with Ibn al-Zubayr and took his part in defending the Hijaz from the Yazîd army invasion, which was led by al-H{ us} ayn ibn Numayr. According to Ibn al-Athîr, Mukhtâr showed his skill in fighting and could kill several soldiers. Because he had a dispute with 'Abd Allâh ibn al-Zubayr, Mukhtâr decided to go to Kufa and gained the sympathy of tribes leaders by utilizing the fanaticism of the Kufan towards the descendants of 'Alî. On the way to Kufa, he stopped at the Sakun mosque and greeted the surrounding population by saying, " ‫واﻟﻔﻠ‬ ‫ﺑﺎﻟﻨﴫة‬ ‫أﺑﴩوا‬ ‫ﺗﺤﺒﻮن‬ ‫ﻣﺎ‬ ‫أﺗﺎﻛﻢ‬ ‫ﺞ‬ " (give happy news with help and victory, you have come to your desired people) (Ibn al-Athîr 2006, vol. 4, 171). Those were the ways Mukhtâr took the fanatism sympathy of the population to the family of 'Alî. Among the tribe leaders involved were 'Ubaydah ibn 'Amr al-Badawî (Bada Tribe) and Ismâ'îl ibn Kathîr (from the Hindun tribe All those present pledges of allegiance, Mukhtâr and demand the death of al-Husayn. Mukhtâr's confession was attributed to Muh} ammad ibn 'Alî al-H{ anafiyah, al-H{ usayn's brother and 'Alî's son from his wife from H{ anafiyah tribe. Subsequently, Mukhtâr made Kufa the center of his movement. At the same time, Kufa was under the caliph 'Abd Allâh ibn al-Zubayr, with the center of his government in Mecca. Mukhtâr al-Thaqafî succeeded in occupying Kufa in 66/686. Mukhtâr captured and beheaded the perpetrators of the killings of al-H{ usayn, S} ammâr ibn Ziljaushan and 'Umar ibn Sa'd. These two heads were sent to Muh} ammad ibn 'Alî al-H{ anafiyah. Thus, at the same time, three camps claimed to be political leaders: the Umayyad camp with a defense base in Damascus, the Ibn al-Zubayr stronghold by taking Mecca as a defense base, and the Mukhtâr al-Thaqafî camp by occupying Kufa as its power base.

The Rebellion of Zayd ibn 'Alî
Zayd ibn 'Alî is the grandson of al-H{ usayn ibn 'Alî ibn Abî T} âlib from his son named 'Alî ibn al-H{ usayn, Imâm Sajjâd. His mother was an umm alwalad, a free servant. Shî'a Zaydiyah considered him an imam so the name of the sect was attributed to his name. He has a good relationship with Abû H{ anîfah, the fourth Imam in Fiqh (law of Islam). Abû H{ anîfah had ever given moral support to Zayd ibn 'Alî related with his plans for aggression against the Hishâm ibn 'Abd al-Mâlik government. Similar support was also given by Abû H{ anîfah to Zayd's followers after he was killed by the Hishâm army (Ja'fariyan 2004, 819).
This rebellion occurred in Safar 122 H. It was triggered by the accumulation of disappointments over the discriminations of Umayyad Caliphs (Hishâm ibn 'Abd al-Mâlik) and the Governor of Kufa (Khâlid ibn 'Abd Allâh Qasrî) against 'Alî descendants after Karbala. The hatred in the form of a curse was conveyed to the public on Friday Khutbah throughout the Umayyad territories. It was instilled sustainably way and well structured from royal officials to civil society. Zayd's relationship with the Caliph Hishâm ibn 'Abd al-Mâlik began to heat up when he saw Hishâm did not rebuke the Christian who insulted the Prophet. On another occasion, the Caliph Hishâm once insulted Zayd by saying that he had no right to become a caliph because he came from a descendant of slaves (Ja'fariyan 2004, 758).
Zayd's arrival in Kufa from Medina was welcomed with joy by Kufan because it was hoped to free the Kufa population, which consisted mainly of former slaves (mawâlî) and Shi'ite Muslim followers. They consider Zayd able to lead troops to destroy Damascus troops in Kufa. They see that the power of Hishâm in Kufa is small and will not be able to face 100.000 Kufa residents. Especially when Hishâm replaced governor Khâlid ibn Qisrâ with Yûsuf ibn 'Umar. Zayd did not stay in one house while in Kufa, but moved from one house to another for security reasons. The existence of Zayd is also at the invitation of the Kufa community. Meanwhile, Yûsuf ibn 'Umar, who was the Governor at that time, did not believe that Zayd was in Kufa because he understood the character of Zayd, who did not want to be involved in political matters. Zayd stayed long in the house of Nas} r ibn Khuzaymah, an influential person at Kufa at the time. Finally, Zayd lived in the house of the Azd woman, whom he married and had three children (Ibn al-Athîr 2006, vol. 5, 492 weak, restore the rights of mahrûmîn, distribute al-fay' to those entitled to receive it equally, reject the wrongdoers, and help the ahl al-bayt" (Ibn al-Athîr 2006, vol. 5, 233).
The above speech has at least five points beside the reasons for Zayd's rebellion against the Kufa government, and the government has left the main teachings of Islam carried out from generation the generation after, considered to have been injustice by discriminating against non-Arabian, in this case, the mawâlî and slaves who were being the majority population in Kufa, did not equally divided the booty, especially for ordinary people, peasants (ahl al-Sawâd), and discrimination toward the minority Shî'a.
Zayd was succeeded in getting the allegiance from 15.000 Kufan, Basra and Mûs} al for ten months (Wellhausen 1958, 325). Abû H{ anîfah, Kufa hadith transmitters, provided moral support to Zayd with the influence he had and donated some money to his troops. Zayd's plan was finally heard by Yûsuf, governor of Kufa. He paid intruders into Shî'a Muslims and claimed to be followers of Shî'a in Khurasan (Ja'fariyan 2004, 763, 766). By the caliph Hishâm command, Yûsuf gathered Kufa's people in the Jamik Mosque on Tuesday, where Zayd planned the uprising on the evening. He forced all of Kufan, without exception under the threat of being killed. Then they were interrogated and forced to divulge the information about Zayd's whereabouts and they were asked to acknowledge the plot of the revolt against Umayyah.
Followed by 218 armies, Zayd came to the Jamik Mosque on Tuesday night 1 Safar 122 H or January 6, 740 AD, release to free up his followers. They surrounded the Kufa Mosque, but Yûsuf's armies safeguarded the mosque with arrows. One by one, Zayd's troops fell, and he was hit by an arrow on his left forehead. Zayd regained consciousness and said to the people of Kufa, "They treat me like they treat al-H{ usayn." At the same time, Hishâm sent 2.000 troops from Hirah, located 6 kilometers from Kufa (Ja'fariyan 2004, 768). He was rescued from the battlefield, but he died after the arrow was lifted (122 AH) (al-Bukhârî n.d., vol. 3, 403;al-Rub'î 1410, vol. 1, 285). Yûsuf successfully recognized the place Zayd stayed. His body was crucified at Kufa, while his head was sent to Sham and displayed at the Damascus gate, then sent to Medina, crucified, until Hishâm died. Yah} yâ, fled to Khurasan when his son still was a child. He lived in Balkh, and was killed in 125 AH at the time Walîd ibn Yazîd in an attack on the remnants of Zayd's followers.